Eid-el-fitr is the first day of the month of Shawwal, after the month of Ramadan. It is a day meant for relaxation , enjoyment and remembrance of Allah. This article seeks to enlighten an remind us on the preferred and prescribed actions of the day.

Congratulations on ‘Id:

It is commendable to congratulate one another on the days of ’id. Jabir ibn Nafir reports: “When the companions of the Prophet met each other on the day of ’id, they would say to each other, taqabbul minna ma minka [May Allah] accept it from us and you.”’ Ibn Hajar said that its chain is hasan.

-Duration; What is the ruling on offering congratulations for Eid one or two days before it begins?

………. . So if a person limits it to that, that is good, as it is following the example of the Companions of the Prophet (blessings and peace of Allah be upon him). But if he offers such congratulations before that, to be the first to give this greeting to his friend, it seems that there is nothing wrong with that, because offering congratulations for Eid comes under the heading of customs and traditions, and such matters are broad in scope and should be referred to the customs that are prevalent among the people.
Ash-Shirwaani ash-Shaafa‘i (may Allah have mercy on him) said: From his words it may be understood that on the day of Eid, it is not required to congratulate people during the days of Tashreeq or after the day of Eid al-Fitr; rather it has become customary among people to offer congratulations on these days, and there is no reason not to do so, because the aim behind it is to create feelings of friendship and express joy. It may also be understood from his mentioning the day of Eid that the time for offering congratulations begins at Fajr, not the night before, even though there are other views, as mentioned in some commentaries. It may be said that there is nothing wrong with doing it if that is the custom, because of what he mentioned about the aims behind it, namely to create feelings of friendship and express joy. This is supported by the fact that it is recommended to say takbeer on the night before Eid. End quote from Hawaashi ash-Shirwaani ‘ala Tuhfat al-Muhtaaj (2/57)
And Allah knows best.

Takbirat during the days of ’id:

It is a Sunnah to pronounce the Takbirat on ‘id days. Allah says,

“…. you should complete the prescribed period and that you should glorify Allah. ….” Baqarah, 185

-Duration of Takbirat;

‘The majority of the scholars say that the time for the takbirat during the ‘id of breaking the fast is from the time one goes to the “id prayer until the khutbah begins. Weak ahadith have been recorded stating this, but there are also authentic reports from Ibn ‘Umar and other companions that they did so. Al-Hakim says: “This sunnah has been practiced by ahl-il hadith. Malik, Ahmad, Ishaq, and Abu Thaur [have made statements concurring that practice].”
Some say that the takbirat are from the night before the ‘id, when the moon is seen, until the person goes to the musalla and the imam arrives.’*

When should the takbeer for Eid al-Fitr begin and when does it end?

“……… This takbeer is Sunnah according to the majority of scholars. It is Sunnah for both men and woman, in the mosque, in the home and in the marketplace. Men should say it out loud, and women should say it quietly, because women are commanded to lower their voices. Hence the Prophet (peace and blessings of Allaah be upon him) said: “If you notice something during the prayer, men should say ‘Subhan-Allaah!’ and women should clap.” So women should say the takbeer quietly and men should say it out loud.
The time for this takbeer begins when the sun sets on the night of Eid (i.e., the night before) if it is known that the new month has begun when the sun sets, such as when the people have completed thirty days of Ramadaan, or when it is proven that the new moon of Shawwaal has been sighted. And it ends when the prayer begins, i.e., when they start the Eid prayer then the time for the takbeer ends.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/269-272. ……..”.

Forms OF Takbeerat;

These takbirat can be made in many different forms. The most authentic form is that which has been recorded with a sahih chain by Abdurrazaq from Salman, who said: “They made takbirat with: ‘Allahu Akbar, Allahu akbar, Allahu akbar kabeera.”’ From ‘Umar and ibn Mas‘ud the following is related: “Allahu akbar. Allahu Akbar. La ilaha illallah. Allahu akbar. Allahu Akbar wa lillahil-hamd .”*

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1 https://islamqa.info/en/answers/192665/ruling-on-offering-congratulations-for-eid-before-it-begins
2 Quran(Surah Baqarah, 185) 3 https://islamqa.info/en/answers/48969/when-should-the-takbeer-for-eid-al-fitr-begin

Eating on the day of Eid;

One is to eat before going to the salah for ’idul fitr, (the end of Ramadan). For ’idul fitr, it is a sunnah to eat an odd number of dates before going to pray.
Anas reports: “The Prophet would nor go out on the festival of breaking the fast until he had eaten an odd number of dates.” This is related by Ahmad and al-Bokhari. *

Grooming for the two ’ids:

It is preferred to make the ghusl, perfume one’s self and don one’s best attire on the occasions of the two ’ids. Ibn al-Qayyim writes: “The Prophet used to wear his most beautiful clothes for them and he had a special cloak that he would wear on the two ’ids and Jumu’ah.*

Women and children going out to attend ’id prayer:

Shari’ah requires women and children to go out and attend the solatul ’idain. This includes married, single, young, old, or menstruating women.
Umm Atiyah reports: “We were ordered to go out with the single and menstruating women to the two ’ids in order to witness the good and the supplications of the Muslims. The menstruating women would be separate from the others.” This is related by al-Bukhari and Muslim.
Ibn ‘Abbas says that the Prophet would take his wives and daughters to the two ‘ids. This is related by Ibn-Majah and al-Baihaqi. Ibn ‘Abbas further reports: “I went out with the Prophet on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah, and then he went to the women and admonished them, reminded them of Allah, and ordered them to give charity.” This is related by al-Bukhari.*

Prefered Place of performance;

Solatul ’id can be performed in the mosque but it is preferred to perform in a place outside the city as long as there is no excuse or reason to do otherwise (e. g. rain and so on) as the Prophet would pray the two ’ids in the outskirts of Medinah and he never prayed it in his mosque, except once and because it was raining.
Abu Hurairah reports that it was raining on the day of ‘id, so the Prophet led them in salatul ‘id in the mosque. This is related by Abu Dawud, Ibn Majah, and al-Hakim, and its chain contains an unknown narrator. Al-Hafiz says in at-Talkhlis: “Its chain is weak,” and adh-Dhahabi asserts: “This hadith is rejected.”*

Zakat ul Fitr;

The required amount of zakat ul-fitr is one sa’ of wheat, barley, raisins, dry cottage cheese (aqit), rice, corn, or similar items considered as basic foods (qut).

When Zakat ul-Fitr is due?

The jurists agree that zakat ul-fitr is due at the end of Ramadan. They differ, however, about the exact time.
Ath-Thauri, Ahmad, Ishaq, and ash-Shaf’i (in his later opinion), and Malik (in one of his reports) are of the opinion that it is due at the sunset of the night of breaking the fast, for this is when the fast of Ramadan ends. Abu Hanifah, al-Layth, ash-Shaf’i (in his original opinion), and the second report of Malik say that zakat ulfitr is due at the start of fajr on the day of ‘id.

These two different views acquire relevance if a baby is born after sunset but before dawn on the day of ‘id; the question then is whether zakat ul-fitr is obligatory for the baby or not. In accordance with the first view, it is not since the birth took place after the prescribed time, while according to the second view, it is due because the birth took place within the prescribed space of time.

Paying Zakat ul-Fitr in Advance

Most scholars believe that it is permissible to pay zakat ul-fitr a day or two before ‘id. Ibn ‘Umar reports that the Messenger, upon whom be peace, ordered them to pay zakat ul-fitr before the people went out to perform the ‘id prayers. Nafi’ reports that ‘Umar used to pay it a day or two before the end of Ramadan. However, scholars hold different opinions when a longer time period is involved. According to Abu Hanifah, it is permissible to pay it even before Ramadan. Ash-Shaf’i holds that it is permissible to do so at the beginning of Ramadan. Malik and Ahmad (in his well-known view) maintain that it is permissible to pay it only one or two days in advance.
The founders of the four accepted Islamic legal schools agree that zakat ul-fitr is not nullified simply by not paying it on its due date. If such is the case, it becomes a debt on the one responsible for it until it is paid. They also agree that it is not permissible to delay it until the day of ‘id, but Ibn Sirin and an-Nakha’i say that this can be done. Ahmad says: “I hope that there is no harm [in the delay of its payment].” Ibn Raslan says that there is a consensus that its payment cannot be delayed just because it is a type of zakah. Thus, any delay is a sin and is analogous to delaying one’s prayers without an acceptable excuse. This is proved by the following hadith: “If one pays zakat ul-fitr before the salah, it is considered an accepted zakah. If he pays it after the salah, it is considered an ordinary sadaqah.”*

Prayer before or after salatul ’id:

It is not established that there is any sunnah prayer before or after the ‘id prayer. The Prophet never performed any such prayer, neither did his companions upon arrival at the musolla (prayer place).*

The adhan and iqamah for solatul ’idain:

Ibn ‘Abbas and Jabir both report that there was no adhan on the day of the breaking of the fast or on the day of sacrifice. This is related by al-Bukhari and Muslim. Muslim records that Ata said: “Jabir informed me that there is no adhan for the ‘id of breaking the fast. neither when the imam arrives nor afterward. And there is no iqamah or call of any kind.”

Solatu Eidain

Abu Dawud and ad-Daraqutni report that the Prophet said: “The takbirat during the [ ‘id off breaking the fast are seven in the first rak’ah and five in the second, and the Qur’anic recital comes after them in both the rak’at.” This is the strongest opinion and it is the opinion of the majority of the people of knowledge from among the companions, the successors, and the imams. Ibn Abdul-Barr commenting on the number of takbirat, says: “It has been related through many good chains that the Prophet made seven takbirat in the first rak’uh and five in the second. Such has been related from Abdullah ibn Amr. Ibn Umar, Jabir. ‘Aishah. Abu Waqid, and Amer ibn Auf al-Mazni. Nothing that has been related from him, either through a stonger or weaker chain, differs from that, and it was the first to be practiced.””
As to the pause between takbirat, it is said that the Prophet would be silent for a short period of time between the takbirat, and nothing has been related from him concerning exactly what he said during that pause; however, at-Tabarani and al-Baihaqi relate, with a strong chain, that Ibn Mas‘ud would praise and extol Allah, the Exalted, and make prayers upon the Prophet during such intervals. The same has been recorded from Hudhaifah and Abu Musa. Pronouncing the takbirat are a sunnah even though the salah is not invalidated if one neglects them, either intentionally or out of forgetfulness . Ibn Qudamah says: “I know of no difference of opinion on that point.” Ash-Shaukani states that the strongest opinion is that if one does not perform the takbirat out of forgetfulness, he is not to perform the prostrations of forgetfulness.*

The khutbah of salatul ’id:

The khutbah after solotul ‘id “is a sunnah and so is listening to it.*
“Praise be to Allah. The majority of scholars, of the four madhhabs and others, are of the view that two khutbahs should be given on Eid, and the imam should sit briefly between them, as is done in the Jumu’ah (Friday) khutbah.”

For whom the performance of salatul ’id is valid:

The ’id prayer is valid for men, women, children, travellers, residents, people in congregation, and people praying individually. It is also valid if performed in a house, mosque, or a distant place designated for the salah, and so on.

Missing of Id Prayers

Whoever misses salatul ’id with the congregation may pray two rak’at. In Sahih al-Bukhari we find in the chapter entitled: “If one misses salatul ’id he may pray two ruk‘at and the same is the case for the women or people in their houses or in the countryside. This is based on the Prophet’s words: ‘O Muslims, this is our festival.”’ Anas ibn Malik ordered his protege Ibn abi- Utbah, [who lived] in a remote area, to gather his family and children and to pray [the ‘id prayer] like the people in the city and with takbirat similar to theirs. ‘Ikrimah said: “The people of the country should gather for the ‘id and pray two rak’at as the imam does.” Ata says: “If you miss the ’id [saloh] , pray two rak‘at.”*

Taking different routes to and from musolla

Most of the people of knowledge are of the opinion that it is preferred for a person to go to the salah by one route and then to return home through another route, regardless of whether he be the imam or a member of the congregation.
Jabir reports: “On the days of ’id, the Prophet would take different routes.” This is related by at-Bukhari.
Abu Hurdirah says: “When the Prophet went to solatul ’id, he would return through a different route.” This is related by Ahmad, Muslim, and at-Tirmidhi .
It is permissible to return through the same route by which one goes to the musalla. Bakr ibn Mubashir says: “I used to go with the companions of the Prophet to the musolla on ‘id ul adha and on ’idul Fitr, and we passed through a specific valley in Medinah until we came to the place of solah and prayed with the Messenger of Allah, and then we would return to our houses through the same valley.” This is related by Abu Dawud, al-Hakim, and by al-Bukhari in his Tarikh. Ibn as-Sakin says that its chain is acceptable.

Recreation;

Recreation, amusements, and singing, if they stay within the moral bounds, are permissible on the days of ’id.
Anas reports: “When the Prophet came to Medinah they had two days of sport and amusement. The Prophet said: “Allah, the Exalted, has exchanged these days for two days better than them: the day of breaking the fast and the day of sacrifice.” This is related by an-Nasa’i and Ibn Hibban with a sahih chain.
‘Aishah says: “The Abyssinians were preforming in the mosque on the day of ‘ld. I looked over the Prophet’s shoulders and he lowered them a little so I could see them until I was satisfied and left.” This is related by Ahmad, al-Bukhari, and Muslim. Ibn Hajar writes in Fath al-Bari, “Ibn as-Siraj related from Abu az-Zinad on the authority of ‘Urwah froiri Aishah that the Prophet said that day: Let the Jews of Medinah know that our religion is spacious [and has room for relaxation] and I have been sent with an easy and straight forward religion.”*

Salatul Jumu’ah and Salutul ’Id Occurring on the same day;

If the day of ‘Id occurs on Jumu’ah, then salatul jumu’ah is no longer an obligation upon those who performed the solatul ’Id.
Zaid ibn Arqam says: “The Prophet sallollohu alayhui wasallam prayed the salatul ‘id and then he gave an exemption concerning the jumu ’ah, saying: ‘Whoever wishes to pray it may pray it.”’ This is related by the five and al-Hakim. Ibn Khuzaimah calls it sahih.
Abu Hurairah reports that the prophet sallallahu alehi wasallam said: “Two festivals have occurred together on this day of yours. For whosoever desires, this will suffice for his salatul Jumu’ah, but we are going to perform salatul Jumu’ah.” This is related by Abu Dawud.
It is preferred for the imam to perform the Jumu’ah so anyone who wishes to perform it may do so as well as those who were not able to attend the ’id prayer. The Prophet sallallahu alehi iwasllam said: “We are going to perform the salatul jumu’ah.”
According to the Hanbali school, the Zuhr is obligatory upon anyone who does not attend the salatul Jumu’ah because he has performed the ’id prayer.

However, it sates in FiqhusSunnah, “it apparently is not obligatory as there is a hadith in Sunan Abu Dawud ’in which Ibn az-Zubair says: ‘ ’Id and Jumu’ah occurred on the same day so he joined them and prayed two rak’at at an early time, and did not add anything to it until ’asr.'”
However this is Shaadh and it one should pray either Zuhr or Jumu’ah. And Allah knows best.
These has been compiled majorly from Fiqh us Sunnah and https://islamqa.info/en/
May Allah blessings be upon all the facilitators of these sources.

References

(2.) Quran(Surah Baqarah, 185)
(*) Fiqh us Sunnah
(1.) https://islamqa.info/en/answers/192665/ruling-on-offering-congratulations-for-eid-before-it-begins.
(3.) https://islamqa.info/en/answers/48969/when-should-the-takbeer-for-eid-al-fitr-begin
(4.) https://islamqa.info/en/answers/67942/should-two-khutbahs-be-given-on-eid-or-only-one

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